Taj al-Din al-Subki

842:. But if Taj al-Din had enemies who tried to find excuses for ruining him, he also had friends, who believed in his honesty and innocence and hence exerted themselves in behalf of his exoneration and re-establishment. His friends in Cairo were especially active in the defense of Taj al-Din. 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." 988:

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.

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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.

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they have condensed, and enhances what they have overlooked. He has a solid foundation in this art form as he approaches its fundamentals through the lens of a perceptive critic, solving its puzzles, piecing together its pieces, and so on, until his creations are regarded as a table full of everything tasty and admirable from this art form. His eight books on the science of principles are the only indication of his interest in this field. A scholar in the art of principles who has left this many works behind is uncommon.

812:“And was the strongest cause for his removal the last time that the sultan, when he had ordered the levying of taxes from the merchants in Jumada II, the year 69 , found with the executors a large sum, which in the receipts was ordered to be paid out in the handwriting of the qadi, but there was no indication there, as to the name of the receiver. Then he asked from the Inspector of the orphans if he knew that it had come to the qadi. Then he denied. He said: The affair is a cause for the dismissal of the qadi.” 1308:, 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). 1114:. Among the most remarkable historical eras was the Mamluk era, which began in the eighth century AH. Because of the great range of scholars at that time, it prospered scientifically and culturally after the third century AH, leaving a significant legacy in the numerous domains of knowledge for future generations. Ibn al-Subki was very interested in authenticating hadith in an extraordinary manner and the scholars studying Hadith science have praised his methodology. 4631: 6405: 2125: 4620: 2113: 567:

the biographies in books, Ibn al-Subki spent about forty years in the eighth century—from one year (727 AH) to one year (771 AH)—living under the protective care of the sea Mamluk. Due to the encouragement of scientists and academics by several Mamaluk Sultans, scientific activity flourished in Egypt throughout this period. Senior academics and jurists were eager to attend their debates on science and religion.

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among the reasons for his removal from the judiciary were rulings that he issued that did not please those in authority, and they asked him to retract them, but He insisted on it, and it was said that he was imprisoned because he wrote his book “The Restorer of Blessings,” in which he presented his vision for reforming the government system in the Mamluk state.

1102:. 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. 1038:

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

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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.

1118:"At-Ta'dil" (Justification), he set unique guidelines in which he critiques his predecessors and clarified his own widely accepted opinion about jarh and ta'deel. Whoever reads the hadith works authored by Taj al-Din and his other work like the Book of Classes will realizes his high status in this science. And the testimony of 996:

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.

1139:. The most comprehensive and well-known writings by Taj al-Din, aside from Jam al-Jawami, are his Tabaqt al-Shafi'iyya: Classes of Shafi'ites, which are biographies of notable Shafi'ite scholars from the era of its founder Imam al-Shafi'i to the author's own. Three distinct works by Taj al-Din on the same subject are known as 1208:, the undisputed master of the subject at the time. This alone should make him proud, since it reveals the position of the pinnacle in this field. Taj al-Din's investigation of grammar is evident in his Tabaqat, particularly in his translation of Sheikh Abu Hayyan and the significant grammatical concerns he raised. 900:

fell ill on Saturday, the following day, and died on Tuesday evening, the 9th day of Dhul Hijja, in the year 771 A.H. (July 2, 1370 A.D.) at his country home at Nairab, near Damascus. He was buried in the family tomb at the foot of the Qasiun. At his death he was thus only a man of about 44 years of age.

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said: “He devoted himself to studying hadith, and wrote parts and verses, while continuing to work on jurisprudence, principles, and Arabic until he became a mahr when he was a young man. He was eloquent and articulate, knowledgeable about matters, and his works spread throughout his life, and he was

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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

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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

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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 guy with Taj al-Din's skill and moral character would not be easily

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Taj al-Din was undoubtedly a very active and diligent man. In performing his responsibilities as chief qadi, teacher in several schools, preacher, and book author, he effectively applied his research, knowledge, eloquence, and literary talent. As a result, he was not only a brilliant scholar but also

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Although the text is not entirely clear, it appears that Taj al-Din was charged with embezzling public funds, which he controlled in his capacity as qadi. However, the biographers concur that he was innocent of the charge made against him, as would also become clear as the case progressed. But at the

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Five years later, in the year 769, he faced the greatest struggle of his life. After that, he was charged with being dishonest, expelled in shame from his positions, and held captive in the castle for nearly 80 days. The biographers consistently allude to this as the most significant challenge of his

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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. However, he was brought back into the office after a two-month period. He was appointed a

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Taj al-Din al-Sabki is regarded as a renowned scholar in many different fields since he was raised in a strong scientific atmosphere that had a positive impact on his academic success. His particular focus on hadith science. Having written eight books in hadith, he made a significant contribution to

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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

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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

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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 endeavour assisted in protecting the national identity from the most severe attacks. According to

1280:, 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. 1058:

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

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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

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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 undoubtedly a man of exceptional intelligence and learning, but he was also a productive worker who was both

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In addition to attending lectures and learning from those distinguished instructors, he conducted independent research. As the biographers put it, "he studied by himself" and became an expert in the various fields of study "until he was skilled in the knowledge of jurisprudence, traditions, grammar

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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, who seemed to have great faith in both his character

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Taj al-Din took great care and attention to the this science; he sometimes studied them, sometimes composed them, looked at those who came before them, talked about those who disagreed with them, and occasionally verified what their forebears had said. It limits what he has started, clarifies what

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Taj al-Din only held these offices until the following year. That year a dire plague, following on a severe famine, swept over Syria and carried off multitudes of the inhabitants. Among the victims of this plaque was Taj al-Din. He had preached as usual on Friday the 3rd day of Dhul Hijja, then he

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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 learnt Al-Subki. For example, he wrote the several volumes of Sharh al Minhaj (Kabeer, mutawasit, and sagheer) and idab al

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In all the ordeals he went through, he was steadfast and strong. Ibn Hajar said about him: “In the days of his ordeal, he showed courage and strength to debate until he defeated his numerous opponents, then when he returned, he pardoned and pardoned those who rose up against him.” It was said that

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regarded Egypt and the Levant to be 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 to learn knowledge. If one made a review of these

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We have seen that his intellectual abilities were developed extraordinarily early, and even more strangely, they were recognised early on. Thus, before turning eighteen, he demonstrated that he had the legal knowledge, the ability to make decisions, and the capacity to teach others that the great

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The Subkis were a highly influential and prestigious dynasty, and a powerhouse of knowledge. The reflections on the many members lives demonstrate what a unique family the Subkis were. Among them, at least a dozen were well-known for their intelligence and moral perfection. As the chief judges of

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said about him in his famous book al-Wafi bi al-Wafiyat: “The imam, the scholar, the jurist, the hadith scholar, grammarian, and disciplinarian... He gave fatwas, taught, and composed poetry. He corresponded with me and I corresponded with him, in general, and his knowledge was great despite his

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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

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became so displeased with Taj al-Din's re-establishment and inhabitation that he resigned as head qadi, took his family, and moved to Cairo. Taj al-Din was now reinstated and assumed the position of head qadi for the fourth and final time. He received a professorship at al-Shamiyya as well. This

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school. Even though he passed away at a young age of 44, he was considered one of the best scholars of his day and held some of the highest academic positions ever documented in the medieval history of Syria. He became well-known and respected for his academic achievements, rising to the rank of

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Taj al-Din paid considerable attention to hadith, both in terms of knowledge and narration. His narration of the hadith is based on chains of transmission. He modifies and criticises the men in the chain and clarifies its contents. Not only that, but in the sciences of "Al-Jarh" (Criticism) and

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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.

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in the month of Rabi I. Thus, he attained one of the most prestigious and significant civil offices in the nation at the young age of 28. He retained this position for brief periods of time till his passing. Due to his judgements as head qadi, he repeatedly got into trouble, as described by the

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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

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His public career as a writer, teacher, and jurisconsultant 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 for a while at

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Taj al-Din was in Cairo for a brief time before heading back to Damascus, the scene of bloodshed and humiliation. As stated by the biographers, Taj al-Din's cause was now taken up by "the people of Syria," who brought attention to the injustice done to him. In actuality, he was cleared of the

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According to the biographers and his own writings, Taj al-Din was a perceptive and astute guy with a sharp mind. In a moment, he would adjust to the situation. He was renowned for his fluency in Arabic and his extraordinary expressive ability. He was a very talented speaker who was eloquent,

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Taj al-Din's time in Cairo was brief. In the identical year, he went back to Damascus and started working as a teacher at al-Shamiyya al-Barraniyya, al-Aminiyya, the traditional school al-Ashrafiyya, and al-Udrawiyya. According to his biographers, these schools "flourished under his hands."

1502:, 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." 761:

In the year 763, for the second time, Taj al-Din lost his position as head judge When his brother Baha' al-Din, who was then serving in Cairo, was summoned to Damascus, he was appointed head qadi in lieu of his brother, who had been banished, against his will. Taj al-Din himself moved to

1143:, a huge work; al-Tabaqt al-Wusta, a condensed version; and al-Tabaqat al-Sughra, an even more condensed version. It remains as the most authoritative source when it comes to studying the biographies of the Shafi'i school and is often considered as the best written work on the subject. 241: 913:

al-Naqib found sufficient to assign him legal cases to decide as well as some of his own responsibilities. When he first took on his father's role as chief qadi, he was just 25 years old. At 28, he was assigned to the same position, which is one of the highest in the nation.

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Ibn al-Subki was assiduously taught by many scholars due to his thirst for knowledge. It was those scholars who greatly influenced his brilliance and perfection. He maintained tight communication with them while they refined his character. They are as follows, in that order.

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Without a doubt, Taj al-Din was a man with a strong sense of obligation and a strong sense of right and evil. He had an unwavering sense of honesty and integrity. His aspirations were high and his motivations selfless. Taj al-Din will also have to be seen as a devout man.

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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.

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Taj al-Din al-Subki was an accomplished grammarian and never disregarded grammar as it is one of the instruments of the legal profession. Without a solid foundation in grammar, a legal scholar cannot be considered a jurist. He received his grammatical instruction from

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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. His list of works:

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and abilities. Under his guidance, he not only studied but also started learning how to teach himself because al-Naqib gave him some of his own workload as a teacher and legal advisor. However, Taj al-Din was just eighteen at the time of al-Naqib's passing.

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life—so significant, in fact, that no qadi prior to him had ever encountered anything comparable. They also hint that it might have something to do with his judgeship, since he consistently encountered difficulties as a result of carrying out that role.

1318:. 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. 588:, and Ibn Shuhba; however, Ibn Ayyub, al-Suyuti, and al-Misri, the Egyptian, and Ibn Hajar use the indefinite term, and Ibn Hajar omits the place of birth entirely. The native biographers also disagree as to when exactly Taj al-Din was born; Ibn Ayyub, 1134:

As for the science of history and biography, he excelled in it, and he had extensive knowledge of the news of the past and the conditions of the predecessors. Taj al-Din has made a great contribution in this field, proving that he is an unparalleled

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powerful, fiery, daring, persuading, and persuasive. He was a superb improviser, a talent highly esteemed by the Arabs, and an exceptional debater. Nobody could outargument him better than him, and no one his age could match his skill as a debater.

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and his son Taj al-Din are the most well-known. In terms of practical scholarship and teaching, Taj al-Din may be surpassed by his father, but when it comes to long-lasting fame as an author, notably because of his two well-known works,

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thus frequently cites him as an authority on the authorship of certain writings, as well as an expert on legal works and on the commentary and critique of texts. Additionally, he includes longer or shorter quotes from his own writings.

944:, was his area of expertise. As a result, he was well-known for being a highly qualified and experienced legal consultant. Being a modest man, he was so great an expert on legal topics that he wrote to the Na'ib of Syria once, saying, " 1093:

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

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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 any one before him."

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In the year 754 A.H., Taj al-Din held the position of Muwaqqi al-Dast, which appears to have been his first public post. In that same year, he filled his brother Jamal al-Din's post as head qadi after the latter's death.

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productions, he/she would see that them as the title of a great challenge delivered by this nation to its enemies, as a reaction to the attempts of the Mongols and the Crusaders to obliterate the Islamic civilization.

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Damascus' elite educational institutions, including al-Taqwiyya, al-Dimaghiyya, al-Nafa`siyya, al-Qimariyya, and the traditional al-‘Ashrafiyya, al-Aziziyya, al-Shamiyya al-Barraniyya, al-Adiliyya, and al-Masruriyya.

1406: 1152: 236: 615:. Taj al-Din's Cairo studies were supervised by a number of 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, 1126:

the science of hadith. As a result, in order to understand the character of this exceptional scholar who produced all of this intellectual richness, researchers had to closely examine these volumes.

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give 729 A.H.; however, most authorities agree that he was 44 years old when he died, and since his death occurred in 771. The year 727 is most likely to be regarded as the year of his birth.

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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.

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In the year 756, after serving in that capacity for two years, he was granted official investiture in the office at his father's request. As a result, he was initially named head of the

1880: 1274:, 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. 862:

Al-Subki had a galactic following of pupils from every school due to his great reputation, his superior knowledge, his creative mind, his humility, and his method of instruction.

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accusation made against him, and those who had injured him had to bow down to him. Still, he did not exact revenge. He was compassionate and forgave everyone who had harmed him.

1995: 1167:. 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. 7805: 5544: 1595:

Ibn Hazm of Cordoba: The Life and Works of a Controversial Thinker (Handbook of Oriental Studies) (Handbook of Oriental Studies: Section 1; The Near and Middle East)

1362:, 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. 890:

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.

1331:, 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 9724: 5578: 1175:

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

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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.

1368:– 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). 883:

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

9332: 1077:- 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 3915: 1046:, except for functions that could not be attributed to the Mamluks, such as religious functions such as the judiciary, the hisbah, and the like. 10106: 10076: 1183:, from childhood onward, and they corresponded and engaged in discussions about literature. Reportedly, Ibn al-Subki, a renowned poet, stated: 558:

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

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In 764, the subsequent year, he was reinstituted as chief judge, a position he now held for the third time. In addition, he was appointed as

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time, he was shamefully removed from his positions as professor, speaker, and chief qadi. He was imprisoned for almost eighty days as well.

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Despite being one of the most eminent scholars in the field of Islamic jurisprudence, Imam Taj al-Din al-Subki gave particular emphasis to

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proactive and effective in the real world. He was also a man of unwavering honesty, full of energy, fervour, great spirits, and kindness.

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Taj al-Din was a thorough scholar. His knowledge encompassed the majority of the several scientific disciplines of the day, including

10101: 5554: 4020: 592:, 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 10026: 8709: 8456: 4533: 3225: 4646: 10051: 8500: 6561: 7932: 1185:"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." 820:, Taj al-Din's dismissal from office was the result of a decision he had made legally and would not revoke. As the cause, the 9500: 7672: 7081: 6571: 6553: 6098: 3575: 1602: 9043: 7682: 5762: 4595: 1420:, 56 verses of the measure kamil, explaining the differences between the principles of Abu Hanifa and those of al-Ash`ari. 976:, who was renowned for his piety—if not outright bigotry—was his great ideal. It was clear that he was drawn to religious 7026: 4319: 497: 272: 191: 8343: 1216:

Taj al-Din was praised by numerous renowned scholars and his eminence is unanimously agreed upon. Here's a few example:

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is the only biographer who explains the circumstances surrounding this removal and the imprisonment. Ibn Hajar states:

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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

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in Damascus, and teachers at the esteemed schools of study in both cities, they held the highest civil posts in the

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Ahmad ibn Qasim al-Buni said: “In fact, it was said that if a fifth Imam had been appointed with the four Imams (

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suffices him for that, where he said regarding him: “And among the classes you know his status in the hadith.”

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Ibn al-Subki is considered one of the most prominent legal theoreticians in history and acquired the status of

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was Taj al-Din's initial schooling location. He was first educated by his father, the celebrated scholar

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Kitāb Mu'īd al -Ni'am wa Mubīd an-Niķām (The Restorer of Favours and the Restrainer of Chastisements)

9879: 3024: 2779: 10031: 9982: 9972: 9962: 8727: 8247: 7861: 7480: 7051: 6981: 6093: 6078: 5818: 5639: 5632: 5549: 5519: 5176: 5134: 4949: 4588: 4562: 4557: 4547: 4250: 4149: 3568: 3410: 3312: 3190: 2906: 2891: 2570: 2515: 2085:, Luzac’s Semitic Text and Translation Series (in Arabic), vol. XVIII, London: Luzac & Co. 2067: 1356:, a work on legal questions, according to Ibn Najim (d. 970), the best work written on the subject. 125: 10066: 10061: 9870: 9834: 7854: 7812: 7667: 7282: 7071: 6976: 6806: 6761: 6627: 6251: 5912: 5748: 5164: 5050: 5002: 4751: 4654: 4437: 4173: 3891: 3845: 3677: 3670: 3307: 2989: 2876: 2540: 2535: 2080: 1931:

Introduction to the investigation on he Famous Sword in Explanation of the Doctrine of Abu Mansur

850: 839: 2037: 1286:, a commentary on his own legal work, completed in 770 A.H., or the year before Taj al-Din died. 817: 10041: 9552: 9506: 8895: 8576: 8071: 7732: 7662: 7622: 7607: 7287: 7041: 6946: 6931: 6922: 6801: 6766: 6691: 6186: 5373: 5224: 5182: 5014: 4841: 3897: 3610: 3603: 3483: 3420: 3127: 2749: 2692: 2682: 2545: 2049: 2045: 1411: 1205: 1179:

and this is merely an example. Because he lived with the writer and literary giant of his era,

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depicted for us the political, social, and economic life in the Mamluk state that he lived in.

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Kashf al-ẓunūn ʿan asāmī al-kutub wa-al-funūn (Lexicon bibliographicum et encyclopaedicum…)

1342: 973: 682: 657: 608: 538: 349: 329: 325: 3085: 2927: 2259: 634:

and continued to study under him as well as the other leading scholars of his day such as

8: 9888: 9655: 9450: 9221: 8952: 8829: 8468: 7768: 7694: 7036: 6686: 6500: 6333: 6198: 5705: 5236: 5128: 4937: 4895: 4877: 4823: 4757: 4581: 4419: 4384: 4244: 4008: 3809: 3589: 3547: 3533: 3478: 3390: 3070: 3039: 3019: 2505: 2304: 2213: 2197: 1968: 1518: 1443:, a revised edition of his fathers work on traditions Qadr al-Imkan fi Hadith al-I`tikaf. 1078: 773: 2036:: The Oriental Translation Fund of Great Britain and Ireland, Richard Bentley. pp. 9819: 8697: 8653: 8398: 8211: 8098: 7872: 7833: 7747: 7582: 7545: 7507: 7429: 7304: 7076: 6861: 6736: 6711: 6533: 6520: 6357: 6298: 6292: 5776: 5720: 5681: 5296: 5278: 5092: 4919: 4443: 4396: 4325: 3879: 3873: 3803: 3473: 3453: 3297: 3292: 3044: 2794: 1938: 9795: 2622: 2023: 10086: 9845: 9811: 9755: 8993: 8932: 8839: 8547: 8411: 8260: 8206: 8102: 7737: 7704: 7632: 7627: 7587: 7575: 7560: 7540: 7441: 7417: 7243: 7066: 6906: 6841: 6404: 6233: 6150: 5804: 5626: 5485: 5455: 5413: 4685: 4479: 4413: 4366: 4313: 3741: 3508: 3458: 3195: 2999: 2994: 2979: 2687: 2637: 2555: 2530: 2438: 2015: 1598: 1573: 1018: 960: 956: 937: 725: 481: 373: 8998: 10016: 8808: 8782: 8485: 8158: 8061: 7902: 7784: 7637: 7617: 7602: 7167: 6826: 6594: 6192: 6162: 6156: 5529: 5419: 4925: 4871: 4859: 4634: 4360: 4038: 4014: 3663: 3617: 3302: 3185: 3080: 3075: 3060: 3029: 2632: 2418: 2192: 2105: 2003: 1233: 1155:," he demonstrated his mastery of theology by providing an in-depth explanation of 1014: 1000:

removed, and he would probably be acknowledged and given a promotion. As a result,

824: 559: 264: 179: 1985: 1904: 1833: 1726: 1714: 1654: 1572:. Vol. IX (San-Sze) (New ed.). Leiden, Netherlands: Brill. p. 744. 1050:

know another of its sons of his caliber until the appearance of Sheikh Muhammad.”

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It also appears that Taj al-Din earned considerable notoriety as a specialist on

399: 43: 9492: 3122: 1449:("Graduation of the Hadiths of the Revival of Religious Sciences by Al-Ghazali") 849:

He was reinstated as a preacher at the Great Mosque following his exoneration.

650:. Additionally, he studied under the renowned writer, theologian, and historian 9905: 9824: 9690: 9667: 9650: 9496: 9421: 9345: 8866: 8772: 8381: 8336: 8331: 8182: 8151: 8056: 7939: 7777: 7530: 7463: 7456: 7446: 7294: 7031: 6892: 6821: 6796: 6656: 6589: 6505: 6375: 6239: 6180: 6174: 6138: 6113: 5588: 5524: 5272: 5242: 5080: 5008: 4955: 4521: 4497: 4061: 3996: 3931: 3839: 3684: 3415: 3385: 2759: 2677: 2314: 2238: 2063: 1225: 1111: 929: 921: 794: 715: 692: 647: 643: 530: 461: 337: 284: 9865: 9672: 8859: 6025: 3065: 2525: 2079:

Tāj-ad-Dīn, Abū Naṣr ‘Abd al-Wahhāb as-Subkī (1908), Myhrman, David W. (ed.),

1974:

The Biographies of the Elite Lives of the Scholars, Imams & Hadith Masters

1621:

Berkey, Jonathan P. (2010). Saleh, Marlis J. (ed.). "Al-Subkī and His Women".

1163:

perspective, it is regarded as the best published theological analysis of the

10005: 9829: 9759: 9739: 9701: 9320: 9305: 9069:

Abū ʿAbdillāh Muḥāmmad ibn Karrām ibn Arrāk ibn Huzāba ibn al-Barā’ as-Sijjī

8876: 8801: 8611: 8572: 8559: 8534: 8440: 8229: 8201: 8078: 8032: 7950: 7649: 7550: 7535: 7525: 7360: 7322: 7299: 7261: 7172: 6902: 6896: 6886: 6874: 6221: 6123: 5756: 5728: 5674: 5583: 5407: 5318: 5290: 5230: 5188: 4763: 4739: 4491: 4431: 4390: 4238: 4197: 4085: 3973: 3833: 3774: 3631: 3215: 2901: 2886: 2744: 2724: 2672: 2642: 2243: 2233: 2058:: al-Maktab al-Tijārī lil-T̥ibāʻch wa-al-Nashr wa-al-Tawzīʻ. pp. 308–10. 1528: 1350:, an edition of a work of his father, containing answers to questions of law. 1229: 305: 56: 9791: 5284: 4372: 9857: 9786: 9574:

Abū’l-Huzayl Muḥāmmad ibn al-Huzayl ibn Abdillāh al-Allāf al-Abdī al-Bāsrī

9514: 9487: 9478: 9378: 8855: 8671: 8606: 8299: 8196: 8187: 8093: 7847: 7515: 7434: 7365: 7229: 6726: 6666: 6641: 6622: 6408: 6327: 6050: 5770: 5367: 5342: 5336: 5313: 5104: 4817: 4769: 4715: 4679: 4624: 4604: 4515: 4267: 4167: 4044: 4002: 3867: 3395: 2984: 2809: 2764: 2510: 2448: 2375: 2330: 2309: 2284: 2129: 2117: 1305: 1160: 534: 513:

scholar who produced a great number of works in various fields of science.

510: 357: 9524: 9017: 8637: 3710: 1888: 968:

a capable judge, an effective teacher, and a prolific yet careful writer.

9839: 9561: 9529: 9474: 9340: 9038: 9003: 8985: 8777: 8514: 8444: 8124: 8023: 7592: 7565: 7555: 7492: 7397: 7387: 7382: 7214: 7197: 7021: 6936: 6776: 6651: 6363: 6055: 5870: 5840: 5812: 5479: 5170: 5038: 4970: 4960: 4805: 4485: 4331: 3955: 3851: 3260: 3157: 2774: 2739: 2652: 2627: 2365: 2289: 2228: 1508:, 37 verses of the measure wafir, on the significations of the word `ain. 1176: 821: 365: 2922: 785: 654:, who was the traditions professor at the Damascus chapel Umm al-Salih. 642:

of his day and a renowned jurist and philologist. Under him, he studied

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Abū’l-Hūsayn Abdūrrāhīm ibn Muḥāmmad ibn Uthmān al-Hayyāt (Hayyātīyya)

7126:

Abū Abdirrahmān Bishr ibn Ghiyāth ibn Abī Karīma al-Marīsī al-Baghdādī

9743: 9731: 9709: 9640: 9553:

Abū Abdi’l-Lāh Ahmad ibn Abī Du'ad Faraj ibn Carīr ibn Mâlik al-Iyādī

9544: 9445: 9390: 9315: 8969: 8964: 8890: 8834: 8580: 8435: 8428: 8304: 8215: 8129: 8109: 7954: 7895: 7407: 7375: 7330:

Abū ʿAbdillāh al-Husayn ibn Muḥāmmad ibn ʿAbdillāh an-Najjār ar-Rāzī

7218: 7096: 7011: 7006: 6816: 6781: 6676: 6671: 6345: 6339: 6215: 5964: 5944: 5906: 5892: 5832: 5826: 5798: 5784: 5714: 5608: 5431: 5308: 5260: 5212: 5152: 5116: 4996: 4865: 4853: 4835: 4799: 4745: 4709: 4691: 4473: 4232: 4079: 3903: 3885: 3821: 3780: 3220: 2937: 2881: 2856: 2612: 2350: 2345: 2299: 2279: 2223: 2218: 1971:(2 May 2015). "Taj al-Din al-Subki (727 AH – 771 AH, 44 Years Old)". 1568:

Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P.; Lecomte, G. (1997).

1332: 1239: 1180: 1136: 977: 721: 639: 593: 457: 453: 411:

Abū Naṣr Tāj al-Dīn ʻAbd al-Wahhāb ibn ʿAlī ibn ʻAbd al-Kāfī al-Subkī

395: 369: 333: 321: 280: 268: 9734: 2135: 580:

The author, Taj al-Din Abu Nasr Abd al-Wahhab al-Subki, was born in

9928: 9895: 9750: 9635: 9627: 9416: 8821: 8752: 8675: 8658: 8489: 8476: 8309: 8255: 8037: 7485: 7276: 7109: 6701: 6417: 6103: 5989: 5979: 5974: 5437: 5328: 3827: 3034: 2667: 2647: 2433: 2428: 1988:

Imam Taj al-Din al - Subki and his Method of Hadiths Authentication

1986:

Prof. Dr. Thamer Abdullah Dawood Salman Al-Shuaibi (17 June 2020).

1164: 750: 631: 627: 522: 473: 103: 1567: 1461:("Part on the hadith {the two parties sold each other by option}") 880:

qudat. In the Umayyad Mosque, he gave the religious legal opinion.

9933: 9913: 9874: 9719: 9566:

Abū Hāshīm Abdu’s-Salām ibn Muḥāmmad ibn Abdi’l-Wahhāb al-Jubbā'ī

9510: 9462: 9309: 9299: 9024: 8973: 8927: 8765: 8662: 8563: 8542: 8421: 8416: 8291: 8242: 8170: 8119: 7840: 7719: 7392: 7206: 7138: 6528: 6321: 6020: 5984: 5954: 5924: 5425: 5353: 4665: 3691: 2423: 2033: 1068: 952:" The biographers claim that this assertion was never contested. 947: 925: 506: 493: 437: 199: 195: 1455:("A rule in wounding and modification and a rule in historians") 903: 9938: 9918: 9799: 9763: 8947: 8850: 8787: 8666: 8509: 8463: 7943: 7252:

Abū Mūsā Isā ibn Subeyh (Sabīh) al-Murdār al-Bāsrī (Murdārīyya)

7210: 7157: 6581: 6492: 6286: 5959: 5697: 5603: 5598: 5495: 2942: 2932: 2799: 2055: 2029: 1934: 1597:. Leiden, Netherlands: Brill Academic Publishers. p. 383. 1192: 1099: 1043: 933: 790: 768: 526: 485: 465: 445: 183: 139: 7117:

Abū Muḥrīz Jahm ibn Ṣafwān ar-Rāsibī as-Samarqāndī at-Tirmidhī

1031:“The Restorer of Blessings and the Exterminator of Vengeance,” 248:(The Unsheathed Sword of Explanation of the Doctrine/Creed of 232:(The Restorer of Favours and the Restrainer of Chastisements), 9923: 8959: 8584: 8385: 8373: 7175: 7150: 7121: 6510: 6045: 6040: 6030: 6015: 6005: 5969: 5939: 5593: 5449: 4603: 4378: 3656: 3638: 1633: 1188: 1095: 1039: 981: 763: 612: 604: 581: 518: 469: 449: 441: 434: 276: 260: 149: 135: 115: 85: 81: 1071:

in this precious field. His work on the principles of law -

9617:

Abū’l-Kāsīm Abdullāh ibn Ahmad ibn Māhmūd al-Balhī al-Kā‘bī

7161: 7156:

Abū Muḥāmmad (Abū’l-Hākem) Heshām ibn Sālem al-Jawālikī al-

7086: 6035: 6010: 1991: 1928: 1593:

Adang, Camilla; Fierro, Maribel; Schmidtke, Sabine (2012).

1546: 1544: 941: 884: 867: 746: 705: 620: 489: 47: 9577:

Abū Ma‘n Sūmāma ibn Ashras an-Nūmayrī al-Bāsrī al-Baghdādī

776:

and replaced his brother as a professor of Shafi'ite law.

7520: 5666: 4544:

Scholars of other Sunni Islamic schools of jurisprudence

1429:

Shahadh al-Uqul Qadr al'Iimkan fi al-Radi Aley al-Baydawi

1053: 1017:(Bahriyya), and he lived in the era in which the sons of 7262:

Abū Alī Muḥāmmad ibn Abdi’l-Wahhāb ibn Sallām al-Jubbā'ī

1541: 1453:

Qa'idat fi al-Jurh Walta'dil Waqa'idat fi al-Muarikhayni

1905: